rebbi

“If the potter combined it from the outset it is permitted since it is one vessel.” There is a difference because all is one, if he combined it by lime or gypsum. Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection. It was stated: One wick in two cups, in two pots, in two trays is forbidden; Rebbi Jehudah permits. Rebbi Ḥananiah in the name of Rebbi Phineas: Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection.

“If the potter combined it from the outset it is permitted since it is one vessel.” There is a difference because all is one, if he combined it by lime or gypsum. Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection. It was stated: One wick in two cups, in two pots, in two trays is forbidden; Rebbi Jehudah permits. Rebbi Ḥananiah in the name of Rebbi Phineas: Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection.

“If the potter combined it from the outset it is permitted since it is one vessel.” There is a difference because all is one, if he combined it by lime or gypsum. Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection. It was stated: One wick in two cups, in two pots, in two trays is forbidden; Rebbi Jehudah permits. Rebbi Ḥananiah in the name of Rebbi Phineas: Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection.

“If the potter combined it from the outset it is permitted since it is one vessel.” There is a difference because all is one, if he combined it by lime or gypsum. Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection. It was stated: One wick in two cups, in two pots, in two trays is forbidden; Rebbi Jehudah permits. Rebbi Ḥananiah in the name of Rebbi Phineas: Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection.

MISHNAH: One who extinguishes a light because he is afraid of Gentiles, of robbers, of evil spirits, or because of a sick person to let him sleep, is not liable. If to save the light, to save the oil, to save the wick, he is liable. Rebbi Yose declares them all not liable except for the wick because he produces charcoal.

HALAKHAH: “One who extinguishes a light because he is afraid of Gentiles,” etc. Rebbi Samuel bar Rav Isaac said, [so is the Mishnah:] because dangerous Gentiles, because of dangerous robbers. Rebbi Yose asked, if because of dangerous robbers one should have stated “it is permitted.” The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina: It is permitted.

HALAKHAH: “One who extinguishes a light because he is afraid of Gentiles,” etc. Rebbi Samuel bar Rav Isaac said, [so is the Mishnah:] because dangerous Gentiles, because of dangerous robbers. Rebbi Yose asked, if because of dangerous robbers one should have stated “it is permitted.” The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina: It is permitted.

HALAKHAH: “One who extinguishes a light because he is afraid of Gentiles,” etc. Rebbi Samuel bar Rav Isaac said, [so is the Mishnah:] because dangerous Gentiles, because of dangerous robbers. Rebbi Yose asked, if because of dangerous robbers one should have stated “it is permitted.” The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina: It is permitted.

What is the difference between one who saves from what is in the light and one who saves what is in the olive? The rabbis of Caesarea in the name of Rebbi Shila from Naveh: One who saves from the wick itself cannot be compared to one who saves away from the wick itself.

Rebbi Joḥanan said, Rebbi Yose and Rebbi Simeon said the same thing. Just as Rebbi Yose said, not unless he needs the body of the wick, so Rebbi Simeon says, not unless he needs the body of the thing. How do you need the body of the wick? The rabbis of Caesarea, Rebbi Eleazar in the name of Rebbi Ḥanina: for so the professional waiters singe in this way, as you say, and the hair on their heads was not singed. What means “singe in this way”? They singe it.

Rebbi Joḥanan said, Rebbi Yose and Rebbi Simeon said the same thing. Just as Rebbi Yose said, not unless he needs the body of the wick, so Rebbi Simeon says, not unless he needs the body of the thing. How do you need the body of the wick? The rabbis of Caesarea, Rebbi Eleazar in the name of Rebbi Ḥanina: for so the professional waiters singe in this way, as you say, and the hair on their heads was not singed. What means “singe in this way”? They singe it.

Rebbi Joḥanan said, Rebbi Yose and Rebbi Simeon said the same thing. Just as Rebbi Yose said, not unless he needs the body of the wick, so Rebbi Simeon says, not unless he needs the body of the thing. How do you need the body of the wick? The rabbis of Caesarea, Rebbi Eleazar in the name of Rebbi Ḥanina: for so the professional waiters singe in this way, as you say, and the hair on their heads was not singed. What means “singe in this way”? They singe it.

Rebbi Joḥanan said, Rebbi Yose and Rebbi Simeon said the same thing. Just as Rebbi Yose said, not unless he needs the body of the wick, so Rebbi Simeon says, not unless he needs the body of the thing. How do you need the body of the wick? The rabbis of Caesarea, Rebbi Eleazar in the name of Rebbi Ḥanina: for so the professional waiters singe in this way, as you say, and the hair on their heads was not singed. What means “singe in this way”? They singe it.

Rebbi Joḥanan said, Rebbi Yose and Rebbi Simeon said the same thing. Just as Rebbi Yose said, not unless he needs the body of the wick, so Rebbi Simeon says, not unless he needs the body of the thing. How do you need the body of the wick? The rabbis of Caesarea, Rebbi Eleazar in the name of Rebbi Ḥanina: for so the professional waiters singe in this way, as you say, and the hair on their heads was not singed. What means “singe in this way”? They singe it.

Rebbi Joḥanan said, Rebbi Yose and Rebbi Simeon said the same thing. Just as Rebbi Yose said, not unless he needs the body of the wick, so Rebbi Simeon says, not unless he needs the body of the thing. How do you need the body of the wick? The rabbis of Caesarea, Rebbi Eleazar in the name of Rebbi Ḥanina: for so the professional waiters singe in this way, as you say, and the hair on their heads was not singed. What means “singe in this way”? They singe it.

Rebbi Joḥanan said, Rebbi Yose and Rebbi Simeon said the same thing. Just as Rebbi Yose said, not unless he needs the body of the wick, so Rebbi Simeon says, not unless he needs the body of the thing. How do you need the body of the wick? The rabbis of Caesarea, Rebbi Eleazar in the name of Rebbi Ḥanina: for so the professional waiters singe in this way, as you say, and the hair on their heads was not singed. What means “singe in this way”? They singe it.

There, we have stated: “All who destroy are not liable,” except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. A Mishnah disagrees with Rebbi Joḥanan: “If his bull set fire to a stack of sheaves on the Sabbath; he is liable, but if he set fire to a stack of sheaves on the Sabbath, he is not liable.” If his bull set fire to a stack of sheaves on the Sabbath; he is liable. Is that not for no purpose? So here if he set fire to a stack of sheaves on the Sabbath, he is not liable, even if it was for no purpose. Rebbi Ḥanania the son of Rebbi Hillel said, since it was for no purpose, did he commit a capital crime? But here even it was for no purpose he should be free from paying restitution, from the following: The slayer of an animal shall pay for it; the slayer of a human shall die. Since for the slayer of an animal you did not differentiate between unintentional and intentional to make him liable for money, so for the slayer of a human you cannot differentiate between unintentional and intentional to free him from liability for money.

There, we have stated: “All who destroy are not liable,” except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. A Mishnah disagrees with Rebbi Joḥanan: “If his bull set fire to a stack of sheaves on the Sabbath; he is liable, but if he set fire to a stack of sheaves on the Sabbath, he is not liable.” If his bull set fire to a stack of sheaves on the Sabbath; he is liable. Is that not for no purpose? So here if he set fire to a stack of sheaves on the Sabbath, he is not liable, even if it was for no purpose. Rebbi Ḥanania the son of Rebbi Hillel said, since it was for no purpose, did he commit a capital crime? But here even it was for no purpose he should be free from paying restitution, from the following: The slayer of an animal shall pay for it; the slayer of a human shall die. Since for the slayer of an animal you did not differentiate between unintentional and intentional to make him liable for money, so for the slayer of a human you cannot differentiate between unintentional and intentional to free him from liability for money.

There, we have stated: “All who destroy are not liable,” except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. A Mishnah disagrees with Rebbi Joḥanan: “If his bull set fire to a stack of sheaves on the Sabbath; he is liable, but if he set fire to a stack of sheaves on the Sabbath, he is not liable.” If his bull set fire to a stack of sheaves on the Sabbath; he is liable. Is that not for no purpose? So here if he set fire to a stack of sheaves on the Sabbath, he is not liable, even if it was for no purpose. Rebbi Ḥanania the son of Rebbi Hillel said, since it was for no purpose, did he commit a capital crime? But here even it was for no purpose he should be free from paying restitution, from the following: The slayer of an animal shall pay for it; the slayer of a human shall die. Since for the slayer of an animal you did not differentiate between unintentional and intentional to make him liable for money, so for the slayer of a human you cannot differentiate between unintentional and intentional to free him from liability for money.

It is difficult for Bar Qappara. Setting fire taught about all work [mentioned] in the Torah; they are all for a need, itself not for a need? Rebbi Yose said, if (Rebbi Eleazar) would think with Rebbi Joḥanan who said, setting fire taught about all work [mentioned] in the Torah. Rebbi Eleazar said, setting fire taught about itself. Does Rebbi Eleazar not have about one to make him liable for each single one? It was found stated in the name of Rebbi Eleazar, of these, to make him liable once for all of them. We understand setting fire. A wound? Its main point for a need, itself not for a need? Rebbi Yose ben Rebbi Abun said, Rebbi Eleazar and Rebbi Joḥanan disagree. One said, slaughter is the main point and a wound derivative; the other one switches.

It is difficult for Bar Qappara. Setting fire taught about all work [mentioned] in the Torah; they are all for a need, itself not for a need? Rebbi Yose said, if (Rebbi Eleazar) would think with Rebbi Joḥanan who said, setting fire taught about all work [mentioned] in the Torah. Rebbi Eleazar said, setting fire taught about itself. Does Rebbi Eleazar not have about one to make him liable for each single one? It was found stated in the name of Rebbi Eleazar, of these, to make him liable once for all of them. We understand setting fire. A wound? Its main point for a need, itself not for a need? Rebbi Yose ben Rebbi Abun said, Rebbi Eleazar and Rebbi Joḥanan disagree. One said, slaughter is the main point and a wound derivative; the other one switches.

It is difficult for Bar Qappara. Setting fire taught about all work [mentioned] in the Torah; they are all for a need, itself not for a need? Rebbi Yose said, if (Rebbi Eleazar) would think with Rebbi Joḥanan who said, setting fire taught about all work [mentioned] in the Torah. Rebbi Eleazar said, setting fire taught about itself. Does Rebbi Eleazar not have about one to make him liable for each single one? It was found stated in the name of Rebbi Eleazar, of these, to make him liable once for all of them. We understand setting fire. A wound? Its main point for a need, itself not for a need? Rebbi Yose ben Rebbi Abun said, Rebbi Eleazar and Rebbi Joḥanan disagree. One said, slaughter is the main point and a wound derivative; the other one switches.

It is difficult for Bar Qappara. Setting fire taught about all work [mentioned] in the Torah; they are all for a need, itself not for a need? Rebbi Yose said, if (Rebbi Eleazar) would think with Rebbi Joḥanan who said, setting fire taught about all work [mentioned] in the Torah. Rebbi Eleazar said, setting fire taught about itself. Does Rebbi Eleazar not have about one to make him liable for each single one? It was found stated in the name of Rebbi Eleazar, of these, to make him liable once for all of them. We understand setting fire. A wound? Its main point for a need, itself not for a need? Rebbi Yose ben Rebbi Abun said, Rebbi Eleazar and Rebbi Joḥanan disagree. One said, slaughter is the main point and a wound derivative; the other one switches.

It is difficult for Bar Qappara. Setting fire taught about all work [mentioned] in the Torah; they are all for a need, itself not for a need? Rebbi Yose said, if (Rebbi Eleazar) would think with Rebbi Joḥanan who said, setting fire taught about all work [mentioned] in the Torah. Rebbi Eleazar said, setting fire taught about itself. Does Rebbi Eleazar not have about one to make him liable for each single one? It was found stated in the name of Rebbi Eleazar, of these, to make him liable once for all of them. We understand setting fire. A wound? Its main point for a need, itself not for a need? Rebbi Yose ben Rebbi Abun said, Rebbi Eleazar and Rebbi Joḥanan disagree. One said, slaughter is the main point and a wound derivative; the other one switches.

It is difficult for Bar Qappara. Setting fire taught about all work [mentioned] in the Torah; they are all for a need, itself not for a need? Rebbi Yose said, if (Rebbi Eleazar) would think with Rebbi Joḥanan who said, setting fire taught about all work [mentioned] in the Torah. Rebbi Eleazar said, setting fire taught about itself. Does Rebbi Eleazar not have about one to make him liable for each single one? It was found stated in the name of Rebbi Eleazar, of these, to make him liable once for all of them. We understand setting fire. A wound? Its main point for a need, itself not for a need? Rebbi Yose ben Rebbi Abun said, Rebbi Eleazar and Rebbi Joḥanan disagree. One said, slaughter is the main point and a wound derivative; the other one switches.

It is difficult for Bar Qappara. Setting fire taught about all work [mentioned] in the Torah; they are all for a need, itself not for a need? Rebbi Yose said, if (Rebbi Eleazar) would think with Rebbi Joḥanan who said, setting fire taught about all work [mentioned] in the Torah. Rebbi Eleazar said, setting fire taught about itself. Does Rebbi Eleazar not have about one to make him liable for each single one? It was found stated in the name of Rebbi Eleazar, of these, to make him liable once for all of them. We understand setting fire. A wound? Its main point for a need, itself not for a need? Rebbi Yose ben Rebbi Abun said, Rebbi Eleazar and Rebbi Joḥanan disagree. One said, slaughter is the main point and a wound derivative; the other one switches.

It is difficult for Bar Qappara. Setting fire taught about all work [mentioned] in the Torah; they are all for a need, itself not for a need? Rebbi Yose said, if (Rebbi Eleazar) would think with Rebbi Joḥanan who said, setting fire taught about all work [mentioned] in the Torah. Rebbi Eleazar said, setting fire taught about itself. Does Rebbi Eleazar not have about one to make him liable for each single one? It was found stated in the name of Rebbi Eleazar, of these, to make him liable once for all of them. We understand setting fire. A wound? Its main point for a need, itself not for a need? Rebbi Yose ben Rebbi Abun said, Rebbi Eleazar and Rebbi Joḥanan disagree. One said, slaughter is the main point and a wound derivative; the other one switches.

It is difficult for Bar Qappara. Setting fire taught about all work [mentioned] in the Torah; they are all for a need, itself not for a need? Rebbi Yose said, if (Rebbi Eleazar) would think with Rebbi Joḥanan who said, setting fire taught about all work [mentioned] in the Torah. Rebbi Eleazar said, setting fire taught about itself. Does Rebbi Eleazar not have about one to make him liable for each single one? It was found stated in the name of Rebbi Eleazar, of these, to make him liable once for all of them. We understand setting fire. A wound? Its main point for a need, itself not for a need? Rebbi Yose ben Rebbi Abun said, Rebbi Eleazar and Rebbi Joḥanan disagree. One said, slaughter is the main point and a wound derivative; the other one switches.

It is difficult for Bar Qappara. Setting fire taught about all work [mentioned] in the Torah; they are all for a need, itself not for a need? Rebbi Yose said, if (Rebbi Eleazar) would think with Rebbi Joḥanan who said, setting fire taught about all work [mentioned] in the Torah. Rebbi Eleazar said, setting fire taught about itself. Does Rebbi Eleazar not have about one to make him liable for each single one? It was found stated in the name of Rebbi Eleazar, of these, to make him liable once for all of them. We understand setting fire. A wound? Its main point for a need, itself not for a need? Rebbi Yose ben Rebbi Abun said, Rebbi Eleazar and Rebbi Joḥanan disagree. One said, slaughter is the main point and a wound derivative; the other one switches.

If one set a fire and extinguished with the same blowing he is liable twice. Rebbi Eudaimon the brother of Rebbi Yose said, this implies that if he blew at vessels and broke them, he pays full damages. He who stirs coals under a pot on the Sabbath is liable. Rebbi Simeon ben Eleazar in the name of Rebbi Simeon ben Rebbi Ṣadoq, he is liable twice, once that he extinguished the upper layer and once that he set fire to the lower layer. But he who stirs coals to warm himself in front of them on the Sabbath is not liable. Rebbi Jacob bar Aḥa said, it is a disagreement; according to him who said that he is liable only once. But according to him who said that he is twice liable he is liable. For Rebbi Abbahu said in the name of Rebbi Joḥanan, he is not twice liable but he is considered as if twice liable. Rebbi Yudan said, there he does not want that they be set on fire and he does not want that they be extinguished. But here he wants that they be set on fire and he wants that they be extinguished.

If one set a fire and extinguished with the same blowing he is liable twice. Rebbi Eudaimon the brother of Rebbi Yose said, this implies that if he blew at vessels and broke them, he pays full damages. He who stirs coals under a pot on the Sabbath is liable. Rebbi Simeon ben Eleazar in the name of Rebbi Simeon ben Rebbi Ṣadoq, he is liable twice, once that he extinguished the upper layer and once that he set fire to the lower layer. But he who stirs coals to warm himself in front of them on the Sabbath is not liable. Rebbi Jacob bar Aḥa said, it is a disagreement; according to him who said that he is liable only once. But according to him who said that he is twice liable he is liable. For Rebbi Abbahu said in the name of Rebbi Joḥanan, he is not twice liable but he is considered as if twice liable. Rebbi Yudan said, there he does not want that they be set on fire and he does not want that they be extinguished. But here he wants that they be set on fire and he wants that they be extinguished.

If one set a fire and extinguished with the same blowing he is liable twice. Rebbi Eudaimon the brother of Rebbi Yose said, this implies that if he blew at vessels and broke them, he pays full damages. He who stirs coals under a pot on the Sabbath is liable. Rebbi Simeon ben Eleazar in the name of Rebbi Simeon ben Rebbi Ṣadoq, he is liable twice, once that he extinguished the upper layer and once that he set fire to the lower layer. But he who stirs coals to warm himself in front of them on the Sabbath is not liable. Rebbi Jacob bar Aḥa said, it is a disagreement; according to him who said that he is liable only once. But according to him who said that he is twice liable he is liable. For Rebbi Abbahu said in the name of Rebbi Joḥanan, he is not twice liable but he is considered as if twice liable. Rebbi Yudan said, there he does not want that they be set on fire and he does not want that they be extinguished. But here he wants that they be set on fire and he wants that they be extinguished.

If one set a fire and extinguished with the same blowing he is liable twice. Rebbi Eudaimon the brother of Rebbi Yose said, this implies that if he blew at vessels and broke them, he pays full damages. He who stirs coals under a pot on the Sabbath is liable. Rebbi Simeon ben Eleazar in the name of Rebbi Simeon ben Rebbi Ṣadoq, he is liable twice, once that he extinguished the upper layer and once that he set fire to the lower layer. But he who stirs coals to warm himself in front of them on the Sabbath is not liable. Rebbi Jacob bar Aḥa said, it is a disagreement; according to him who said that he is liable only once. But according to him who said that he is twice liable he is liable. For Rebbi Abbahu said in the name of Rebbi Joḥanan, he is not twice liable but he is considered as if twice liable. Rebbi Yudan said, there he does not want that they be set on fire and he does not want that they be extinguished. But here he wants that they be set on fire and he wants that they be extinguished.

If one set a fire and extinguished with the same blowing he is liable twice. Rebbi Eudaimon the brother of Rebbi Yose said, this implies that if he blew at vessels and broke them, he pays full damages. He who stirs coals under a pot on the Sabbath is liable. Rebbi Simeon ben Eleazar in the name of Rebbi Simeon ben Rebbi Ṣadoq, he is liable twice, once that he extinguished the upper layer and once that he set fire to the lower layer. But he who stirs coals to warm himself in front of them on the Sabbath is not liable. Rebbi Jacob bar Aḥa said, it is a disagreement; according to him who said that he is liable only once. But according to him who said that he is twice liable he is liable. For Rebbi Abbahu said in the name of Rebbi Joḥanan, he is not twice liable but he is considered as if twice liable. Rebbi Yudan said, there he does not want that they be set on fire and he does not want that they be extinguished. But here he wants that they be set on fire and he wants that they be extinguished.

If one set a fire and extinguished with the same blowing he is liable twice. Rebbi Eudaimon the brother of Rebbi Yose said, this implies that if he blew at vessels and broke them, he pays full damages. He who stirs coals under a pot on the Sabbath is liable. Rebbi Simeon ben Eleazar in the name of Rebbi Simeon ben Rebbi Ṣadoq, he is liable twice, once that he extinguished the upper layer and once that he set fire to the lower layer. But he who stirs coals to warm himself in front of them on the Sabbath is not liable. Rebbi Jacob bar Aḥa said, it is a disagreement; according to him who said that he is liable only once. But according to him who said that he is twice liable he is liable. For Rebbi Abbahu said in the name of Rebbi Joḥanan, he is not twice liable but he is considered as if twice liable. Rebbi Yudan said, there he does not want that they be set on fire and he does not want that they be extinguished. But here he wants that they be set on fire and he wants that they be extinguished.

If one set a fire and extinguished with the same blowing he is liable twice. Rebbi Eudaimon the brother of Rebbi Yose said, this implies that if he blew at vessels and broke them, he pays full damages. He who stirs coals under a pot on the Sabbath is liable. Rebbi Simeon ben Eleazar in the name of Rebbi Simeon ben Rebbi Ṣadoq, he is liable twice, once that he extinguished the upper layer and once that he set fire to the lower layer. But he who stirs coals to warm himself in front of them on the Sabbath is not liable. Rebbi Jacob bar Aḥa said, it is a disagreement; according to him who said that he is liable only once. But according to him who said that he is twice liable he is liable. For Rebbi Abbahu said in the name of Rebbi Joḥanan, he is not twice liable but he is considered as if twice liable. Rebbi Yudan said, there he does not want that they be set on fire and he does not want that they be extinguished. But here he wants that they be set on fire and he wants that they be extinguished.

If one set a fire and extinguished with the same blowing he is liable twice. Rebbi Eudaimon the brother of Rebbi Yose said, this implies that if he blew at vessels and broke them, he pays full damages. He who stirs coals under a pot on the Sabbath is liable. Rebbi Simeon ben Eleazar in the name of Rebbi Simeon ben Rebbi Ṣadoq, he is liable twice, once that he extinguished the upper layer and once that he set fire to the lower layer. But he who stirs coals to warm himself in front of them on the Sabbath is not liable. Rebbi Jacob bar Aḥa said, it is a disagreement; according to him who said that he is liable only once. But according to him who said that he is twice liable he is liable. For Rebbi Abbahu said in the name of Rebbi Joḥanan, he is not twice liable but he is considered as if twice liable. Rebbi Yudan said, there he does not want that they be set on fire and he does not want that they be extinguished. But here he wants that they be set on fire and he wants that they be extinguished.

If one set a fire and extinguished with the same blowing he is liable twice. Rebbi Eudaimon the brother of Rebbi Yose said, this implies that if he blew at vessels and broke them, he pays full damages. He who stirs coals under a pot on the Sabbath is liable. Rebbi Simeon ben Eleazar in the name of Rebbi Simeon ben Rebbi Ṣadoq, he is liable twice, once that he extinguished the upper layer and once that he set fire to the lower layer. But he who stirs coals to warm himself in front of them on the Sabbath is not liable. Rebbi Jacob bar Aḥa said, it is a disagreement; according to him who said that he is liable only once. But according to him who said that he is twice liable he is liable. For Rebbi Abbahu said in the name of Rebbi Joḥanan, he is not twice liable but he is considered as if twice liable. Rebbi Yudan said, there he does not want that they be set on fire and he does not want that they be extinguished. But here he wants that they be set on fire and he wants that they be extinguished.

If one made a fire and cooked, there are Tannaim who state, he is twice liable, and there are Tannaim who state, he is once liable. He who said that he is twice liable, once because of setting a fire and once because of cooking. But he who said once, which one is it? Rebbi Jehudah says, because of setting a fire. Rebbi Yose says, because of cooking. It is difficult for Rebbi Yose; setting fire taught about all work [mentioned] in the Torah; he is not liable because of setting a fire but because of cooking?

If one made a fire and cooked, there are Tannaim who state, he is twice liable, and there are Tannaim who state, he is once liable. He who said that he is twice liable, once because of setting a fire and once because of cooking. But he who said once, which one is it? Rebbi Jehudah says, because of setting a fire. Rebbi Yose says, because of cooking. It is difficult for Rebbi Yose; setting fire taught about all work [mentioned] in the Torah; he is not liable because of setting a fire but because of cooking?

If one made a fire and cooked, there are Tannaim who state, he is twice liable, and there are Tannaim who state, he is once liable. He who said that he is twice liable, once because of setting a fire and once because of cooking. But he who said once, which one is it? Rebbi Jehudah says, because of setting a fire. Rebbi Yose says, because of cooking. It is difficult for Rebbi Yose; setting fire taught about all work [mentioned] in the Torah; he is not liable because of setting a fire but because of cooking?

An outsider who officiated in the Temple on the Sabbath, or a deformed person who officiated in impurity, the Elder Rebbi Ḥiyya said, two; bar Qappara said, one. Bar Qappara objected to the Elder Rebbi Ḥiyya: is the outsider liable for any service which is permitted to a Cohen? He objected and he answered it. Is there not the handful; before the handful was taken it was forbidden for both; after the handful was taken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the breaking of the neck; before the neck was broken it was forbidden for both; after the neck was broken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the ṭevel; before it was put in order it was forbidden for both; after it was put in order it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. They said, let us go outside and learn. They went outside and heard, Rebbi Yose said, two; Rebbi Simeon said, one. He who said one, because of outsider status. He who said two, one because of outsider status; why the other? Because of slaughter. But slaughter by an outsider is valid! But because bringing, sprinkling, and receiving. These are only because of Sabbath rest. Therefore the reason may be only because of the consumption of limbs and fat which were consumed on the altar during the entire night. In the opinion of Rebbi Jehudah who said because of setting fire it is understandable. In the opinion of Rebbi Yose who said because of cooking, what cooking is here? Since he wants their being consumed it is like cooking.

An outsider who officiated in the Temple on the Sabbath, or a deformed person who officiated in impurity, the Elder Rebbi Ḥiyya said, two; bar Qappara said, one. Bar Qappara objected to the Elder Rebbi Ḥiyya: is the outsider liable for any service which is permitted to a Cohen? He objected and he answered it. Is there not the handful; before the handful was taken it was forbidden for both; after the handful was taken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the breaking of the neck; before the neck was broken it was forbidden for both; after the neck was broken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the ṭevel; before it was put in order it was forbidden for both; after it was put in order it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. They said, let us go outside and learn. They went outside and heard, Rebbi Yose said, two; Rebbi Simeon said, one. He who said one, because of outsider status. He who said two, one because of outsider status; why the other? Because of slaughter. But slaughter by an outsider is valid! But because bringing, sprinkling, and receiving. These are only because of Sabbath rest. Therefore the reason may be only because of the consumption of limbs and fat which were consumed on the altar during the entire night. In the opinion of Rebbi Jehudah who said because of setting fire it is understandable. In the opinion of Rebbi Yose who said because of cooking, what cooking is here? Since he wants their being consumed it is like cooking.

An outsider who officiated in the Temple on the Sabbath, or a deformed person who officiated in impurity, the Elder Rebbi Ḥiyya said, two; bar Qappara said, one. Bar Qappara objected to the Elder Rebbi Ḥiyya: is the outsider liable for any service which is permitted to a Cohen? He objected and he answered it. Is there not the handful; before the handful was taken it was forbidden for both; after the handful was taken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the breaking of the neck; before the neck was broken it was forbidden for both; after the neck was broken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the ṭevel; before it was put in order it was forbidden for both; after it was put in order it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. They said, let us go outside and learn. They went outside and heard, Rebbi Yose said, two; Rebbi Simeon said, one. He who said one, because of outsider status. He who said two, one because of outsider status; why the other? Because of slaughter. But slaughter by an outsider is valid! But because bringing, sprinkling, and receiving. These are only because of Sabbath rest. Therefore the reason may be only because of the consumption of limbs and fat which were consumed on the altar during the entire night. In the opinion of Rebbi Jehudah who said because of setting fire it is understandable. In the opinion of Rebbi Yose who said because of cooking, what cooking is here? Since he wants their being consumed it is like cooking.

An outsider who officiated in the Temple on the Sabbath, or a deformed person who officiated in impurity, the Elder Rebbi Ḥiyya said, two; bar Qappara said, one. Bar Qappara objected to the Elder Rebbi Ḥiyya: is the outsider liable for any service which is permitted to a Cohen? He objected and he answered it. Is there not the handful; before the handful was taken it was forbidden for both; after the handful was taken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the breaking of the neck; before the neck was broken it was forbidden for both; after the neck was broken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the ṭevel; before it was put in order it was forbidden for both; after it was put in order it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. They said, let us go outside and learn. They went outside and heard, Rebbi Yose said, two; Rebbi Simeon said, one. He who said one, because of outsider status. He who said two, one because of outsider status; why the other? Because of slaughter. But slaughter by an outsider is valid! But because bringing, sprinkling, and receiving. These are only because of Sabbath rest. Therefore the reason may be only because of the consumption of limbs and fat which were consumed on the altar during the entire night. In the opinion of Rebbi Jehudah who said because of setting fire it is understandable. In the opinion of Rebbi Yose who said because of cooking, what cooking is here? Since he wants their being consumed it is like cooking.

An outsider who officiated in the Temple on the Sabbath, or a deformed person who officiated in impurity, the Elder Rebbi Ḥiyya said, two; bar Qappara said, one. Bar Qappara objected to the Elder Rebbi Ḥiyya: is the outsider liable for any service which is permitted to a Cohen? He objected and he answered it. Is there not the handful; before the handful was taken it was forbidden for both; after the handful was taken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the breaking of the neck; before the neck was broken it was forbidden for both; after the neck was broken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the ṭevel; before it was put in order it was forbidden for both; after it was put in order it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. They said, let us go outside and learn. They went outside and heard, Rebbi Yose said, two; Rebbi Simeon said, one. He who said one, because of outsider status. He who said two, one because of outsider status; why the other? Because of slaughter. But slaughter by an outsider is valid! But because bringing, sprinkling, and receiving. These are only because of Sabbath rest. Therefore the reason may be only because of the consumption of limbs and fat which were consumed on the altar during the entire night. In the opinion of Rebbi Jehudah who said because of setting fire it is understandable. In the opinion of Rebbi Yose who said because of cooking, what cooking is here? Since he wants their being consumed it is like cooking.

An outsider who officiated in the Temple on the Sabbath, or a deformed person who officiated in impurity, the Elder Rebbi Ḥiyya said, two; bar Qappara said, one. Bar Qappara objected to the Elder Rebbi Ḥiyya: is the outsider liable for any service which is permitted to a Cohen? He objected and he answered it. Is there not the handful; before the handful was taken it was forbidden for both; after the handful was taken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the breaking of the neck; before the neck was broken it was forbidden for both; after the neck was broken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the ṭevel; before it was put in order it was forbidden for both; after it was put in order it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. They said, let us go outside and learn. They went outside and heard, Rebbi Yose said, two; Rebbi Simeon said, one. He who said one, because of outsider status. He who said two, one because of outsider status; why the other? Because of slaughter. But slaughter by an outsider is valid! But because bringing, sprinkling, and receiving. These are only because of Sabbath rest. Therefore the reason may be only because of the consumption of limbs and fat which were consumed on the altar during the entire night. In the opinion of Rebbi Jehudah who said because of setting fire it is understandable. In the opinion of Rebbi Yose who said because of cooking, what cooking is here? Since he wants their being consumed it is like cooking.

HALAKHAH: “Because of three sins women die in childbirth,” etc. There are Tannaim who state, as children. There are Tannaim who state, in childbirth. He who said as children, it was stated in the name of Rebbi Jehudah: Children die because of the sin of vows. What is the reason? For the vain I did hit your sons. But he who said in childbirth, from here that Satan accuses only in times of danger.

Rebbi Phineas, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: It is written, before Eleazar the priest he shall stand and ask him about the judgment of the illuminati. It is not written “in the order of the illuminati” but “about the judgment of the illuminati”. This teaches that at the moment when Israel goes to war the Heavenly Court sits because of them, whether to be victorious or to be vanquished. Rebbi Ḥiyya bar Abba said, it is written, if you camp out against your enemies, guard yourself from every bad thing. Therefore if he does not go out he does not have to guard himself. But from here that Satan accuses only in times of danger.

Rebbi Phineas, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: It is written, before Eleazar the priest he shall stand and ask him about the judgment of the illuminati. It is not written “in the order of the illuminati” but “about the judgment of the illuminati”. This teaches that at the moment when Israel goes to war the Heavenly Court sits because of them, whether to be victorious or to be vanquished. Rebbi Ḥiyya bar Abba said, it is written, if you camp out against your enemies, guard yourself from every bad thing. Therefore if he does not go out he does not have to guard himself. But from here that Satan accuses only in times of danger.

Rebbi Phineas, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: It is written, before Eleazar the priest he shall stand and ask him about the judgment of the illuminati. It is not written “in the order of the illuminati” but “about the judgment of the illuminati”. This teaches that at the moment when Israel goes to war the Heavenly Court sits because of them, whether to be victorious or to be vanquished. Rebbi Ḥiyya bar Abba said, it is written, if you camp out against your enemies, guard yourself from every bad thing. Therefore if he does not go out he does not have to guard himself. But from here that Satan accuses only in times of danger.

Rebbi Phineas, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: It is written, before Eleazar the priest he shall stand and ask him about the judgment of the illuminati. It is not written “in the order of the illuminati” but “about the judgment of the illuminati”. This teaches that at the moment when Israel goes to war the Heavenly Court sits because of them, whether to be victorious or to be vanquished. Rebbi Ḥiyya bar Abba said, it is written, if you camp out against your enemies, guard yourself from every bad thing. Therefore if he does not go out he does not have to guard himself. But from here that Satan accuses only in times of danger.

Rebbi Aḥai bar Jacob said, it is written an accident might happen to him on the road. Therefore not at home. But from here that Satan accuses only in times of danger.

Rebbi Bisna in the name of Rebbi Lia: It is written, a day of affliction, and admonition, and insult is this day. Therefore not another day. But from here that Satan accuses only in times of danger.

Rebbi Bisna in the name of Rebbi Lia: It is written, a day of affliction, and admonition, and insult is this day. Therefore not another day. But from here that Satan accuses only in times of danger.

Rebbi Ayvo bar Nagori. It is written, when he will be judged he will be found guilty. It is not written “he will be justified” but when he will be judged he will be found guilty. But from here that Satan accuses only in times of danger.

Rebbi Abba bar Bina said, if a plank is extended from one roof to another even if it is rather wide it is forbidden to walk on it. Why? (From here) because Satan accuses only in times of danger.

Rebbi Levi said, at three places the Satan usually accuses: one who is on the road alone, one who sleeps in a dark house alone, and one who sets sail on the ocean. Rebbi Isaac bar Marion said, if it had not been written, so says the Eternal Who makes a path in the Sea, if a person would set out on it he would die. But the rabbis say, Who makes a path in the Sea, from Pentecost to Tabernacles, and in great waters a trail, from Tabernacles to Ḥanukkah. Rebbi Yose ben Rebbi Tanḥum from Kefar Agin (a case) was in Essia. He wanted to set sail between Tabernacles and Ḥanukkah. A matron saw him and said to him, now one sets sail? His father appeared to him, but he had no burial; he listened to neither and travelled by sea. Rebbi Cohen the brother of Rebbi Ḥiyya bar Abba was a sailor. He came to sail between Tabernacles and Ḥanukkah. He said to his brother, pray for me. He answered him yes, I prayed for you, but if you see the public praying for rain do not trust my prayer. Since you bound your lulav, bind your feet.

Rebbi Levi said, at three places the Satan usually accuses: one who is on the road alone, one who sleeps in a dark house alone, and one who sets sail on the ocean. Rebbi Isaac bar Marion said, if it had not been written, so says the Eternal Who makes a path in the Sea, if a person would set out on it he would die. But the rabbis say, Who makes a path in the Sea, from Pentecost to Tabernacles, and in great waters a trail, from Tabernacles to Ḥanukkah. Rebbi Yose ben Rebbi Tanḥum from Kefar Agin (a case) was in Essia. He wanted to set sail between Tabernacles and Ḥanukkah. A matron saw him and said to him, now one sets sail? His father appeared to him, but he had no burial; he listened to neither and travelled by sea. Rebbi Cohen the brother of Rebbi Ḥiyya bar Abba was a sailor. He came to sail between Tabernacles and Ḥanukkah. He said to his brother, pray for me. He answered him yes, I prayed for you, but if you see the public praying for rain do not trust my prayer. Since you bound your lulav, bind your feet.

Rebbi Levi said, at three places the Satan usually accuses: one who is on the road alone, one who sleeps in a dark house alone, and one who sets sail on the ocean. Rebbi Isaac bar Marion said, if it had not been written, so says the Eternal Who makes a path in the Sea, if a person would set out on it he would die. But the rabbis say, Who makes a path in the Sea, from Pentecost to Tabernacles, and in great waters a trail, from Tabernacles to Ḥanukkah. Rebbi Yose ben Rebbi Tanḥum from Kefar Agin (a case) was in Essia. He wanted to set sail between Tabernacles and Ḥanukkah. A matron saw him and said to him, now one sets sail? His father appeared to him, but he had no burial; he listened to neither and travelled by sea. Rebbi Cohen the brother of Rebbi Ḥiyya bar Abba was a sailor. He came to sail between Tabernacles and Ḥanukkah. He said to his brother, pray for me. He answered him yes, I prayed for you, but if you see the public praying for rain do not trust my prayer. Since you bound your lulav, bind your feet.

Rebbi Levi said, at three places the Satan usually accuses: one who is on the road alone, one who sleeps in a dark house alone, and one who sets sail on the ocean. Rebbi Isaac bar Marion said, if it had not been written, so says the Eternal Who makes a path in the Sea, if a person would set out on it he would die. But the rabbis say, Who makes a path in the Sea, from Pentecost to Tabernacles, and in great waters a trail, from Tabernacles to Ḥanukkah. Rebbi Yose ben Rebbi Tanḥum from Kefar Agin (a case) was in Essia. He wanted to set sail between Tabernacles and Ḥanukkah. A matron saw him and said to him, now one sets sail? His father appeared to him, but he had no burial; he listened to neither and travelled by sea. Rebbi Cohen the brother of Rebbi Ḥiyya bar Abba was a sailor. He came to sail between Tabernacles and Ḥanukkah. He said to his brother, pray for me. He answered him yes, I prayed for you, but if you see the public praying for rain do not trust my prayer. Since you bound your lulav, bind your feet.

Rebbi Levi said, at three places the Satan usually accuses: one who is on the road alone, one who sleeps in a dark house alone, and one who sets sail on the ocean. Rebbi Isaac bar Marion said, if it had not been written, so says the Eternal Who makes a path in the Sea, if a person would set out on it he would die. But the rabbis say, Who makes a path in the Sea, from Pentecost to Tabernacles, and in great waters a trail, from Tabernacles to Ḥanukkah. Rebbi Yose ben Rebbi Tanḥum from Kefar Agin (a case) was in Essia. He wanted to set sail between Tabernacles and Ḥanukkah. A matron saw him and said to him, now one sets sail? His father appeared to him, but he had no burial; he listened to neither and travelled by sea. Rebbi Cohen the brother of Rebbi Ḥiyya bar Abba was a sailor. He came to sail between Tabernacles and Ḥanukkah. He said to his brother, pray for me. He answered him yes, I prayed for you, but if you see the public praying for rain do not trust my prayer. Since you bound your lulav, bind your feet.

Rebbi Levi said, at three places the Satan usually accuses: one who is on the road alone, one who sleeps in a dark house alone, and one who sets sail on the ocean. Rebbi Isaac bar Marion said, if it had not been written, so says the Eternal Who makes a path in the Sea, if a person would set out on it he would die. But the rabbis say, Who makes a path in the Sea, from Pentecost to Tabernacles, and in great waters a trail, from Tabernacles to Ḥanukkah. Rebbi Yose ben Rebbi Tanḥum from Kefar Agin (a case) was in Essia. He wanted to set sail between Tabernacles and Ḥanukkah. A matron saw him and said to him, now one sets sail? His father appeared to him, but he had no burial; he listened to neither and travelled by sea. Rebbi Cohen the brother of Rebbi Ḥiyya bar Abba was a sailor. He came to sail between Tabernacles and Ḥanukkah. He said to his brother, pray for me. He answered him yes, I prayed for you, but if you see the public praying for rain do not trust my prayer. Since you bound your lulav, bind your feet.

“And ḥallah.” The First Man was the pure ḥallah of the world, as is written, the Eternal, God, created man, dust from the earth. This comes as Rebbi Yose ben Qasarta said, when the woman agitates her dough in water she lifts her ḥallah. Eve caused him death, therefore they handed the commandment of ḥallah to the woman.

“And candle lighting.” The First Man was the light of the world, as is said, God’s light is Adam’s soul. Eve caused him death, therefore they handed the commandment of the light to the woman. It was stated: Rebbi Yose says, there are three clingings of death and all three were handed to woman: These are they, the commandment of Niddah, the commandment of ḥallah, and the commandment of lighting the light.

HALAKHAH: Mishnah: “Three things a person has to say in his house,” etc. It was stated: Rabban Simeon ben Gamliel says, the practices of sancta, and purifying waters, and preparations for impurity, are of the most important practices and all three have been handed over to the vulgar. The practices of sancta, as we have stated: “If he said, I separated into it a quartarius of sanctum, he must be believed.” Purifying waters, as we have stated: “Everybody is trustworthy about purifying water.” Preparations for impurity, as we have stated: “About all these the vulgar is trustworthy to say that they are pure.”It should have been necessary: Kindle the light, did you give tithe, did you make an eruv, kindle? Rebbi Ḥiyya bar Abba said, since you are strict with him for the easier rules he will be strict with himself with the weighty one. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac commanded his house, did you make an eruv, did you kindle the light? Why did he not say, did you give tithe? Because all he ate, he ate from the market.

HALAKHAH: Mishnah: “Three things a person has to say in his house,” etc. It was stated: Rabban Simeon ben Gamliel says, the practices of sancta, and purifying waters, and preparations for impurity, are of the most important practices and all three have been handed over to the vulgar. The practices of sancta, as we have stated: “If he said, I separated into it a quartarius of sanctum, he must be believed.” Purifying waters, as we have stated: “Everybody is trustworthy about purifying water.” Preparations for impurity, as we have stated: “About all these the vulgar is trustworthy to say that they are pure.”It should have been necessary: Kindle the light, did you give tithe, did you make an eruv, kindle? Rebbi Ḥiyya bar Abba said, since you are strict with him for the easier rules he will be strict with himself with the weighty one. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac commanded his house, did you make an eruv, did you kindle the light? Why did he not say, did you give tithe? Because all he ate, he ate from the market.

HALAKHAH: Mishnah: “Three things a person has to say in his house,” etc. It was stated: Rabban Simeon ben Gamliel says, the practices of sancta, and purifying waters, and preparations for impurity, are of the most important practices and all three have been handed over to the vulgar. The practices of sancta, as we have stated: “If he said, I separated into it a quartarius of sanctum, he must be believed.” Purifying waters, as we have stated: “Everybody is trustworthy about purifying water.” Preparations for impurity, as we have stated: “About all these the vulgar is trustworthy to say that they are pure.”It should have been necessary: Kindle the light, did you give tithe, did you make an eruv, kindle? Rebbi Ḥiyya bar Abba said, since you are strict with him for the easier rules he will be strict with himself with the weighty one. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac commanded his house, did you make an eruv, did you kindle the light? Why did he not say, did you give tithe? Because all he ate, he ate from the market.

Mishnah: “If there is a doubt whether it is dark or not dark,” etc. It happened that Rebbi Eliezer was dying on a Friday when it got dark. His son Hyrcanus entered to remove his phylacteries. He told him, my son, you neglected the commandment of the light which is for the Sabbath and for which one incurs extirpation and you came to remove phylacteries which is only rabbinical and is only a [positive] commandment. He left crying and said, woe to me that my father has lost his mind. He told him, your mind is lost, my mind is not lost. When his students saw that he answered him wisely they entered to him and started asking him. He answered on the impure impure and the pure pure; at the end he said “pure” and his soul vanished. They said, it is clear that our teacher is pure. Rebbi Mana said, it still is clear. Rebbi Joshua entered, removed his phylacteries, was embracing him, and kissing him, and crying, and said, my teacher, my teacher, the vow has been dissolved; my teacher, chariot of Israel and its riders.

Mishnah: “If there is a doubt whether it is dark or not dark,” etc. It happened that Rebbi Eliezer was dying on a Friday when it got dark. His son Hyrcanus entered to remove his phylacteries. He told him, my son, you neglected the commandment of the light which is for the Sabbath and for which one incurs extirpation and you came to remove phylacteries which is only rabbinical and is only a [positive] commandment. He left crying and said, woe to me that my father has lost his mind. He told him, your mind is lost, my mind is not lost. When his students saw that he answered him wisely they entered to him and started asking him. He answered on the impure impure and the pure pure; at the end he said “pure” and his soul vanished. They said, it is clear that our teacher is pure. Rebbi Mana said, it still is clear. Rebbi Joshua entered, removed his phylacteries, was embracing him, and kissing him, and crying, and said, my teacher, my teacher, the vow has been dissolved; my teacher, chariot of Israel and its riders.

Mishnah: “If there is a doubt whether it is dark or not dark,” etc. It happened that Rebbi Eliezer was dying on a Friday when it got dark. His son Hyrcanus entered to remove his phylacteries. He told him, my son, you neglected the commandment of the light which is for the Sabbath and for which one incurs extirpation and you came to remove phylacteries which is only rabbinical and is only a [positive] commandment. He left crying and said, woe to me that my father has lost his mind. He told him, your mind is lost, my mind is not lost. When his students saw that he answered him wisely they entered to him and started asking him. He answered on the impure impure and the pure pure; at the end he said “pure” and his soul vanished. They said, it is clear that our teacher is pure. Rebbi Mana said, it still is clear. Rebbi Joshua entered, removed his phylacteries, was embracing him, and kissing him, and crying, and said, my teacher, my teacher, the vow has been dissolved; my teacher, chariot of Israel and its riders.

Mishnah: “nor immerse vessels.” Our Mishnah is about large vessels but for small vessels one may be cunning about them and immerse them. Rebbi Hoshaia stated, a person may fill an impure vessels from a cistern, be cunning about it and immerse it. It was stated: If his pail fell into a cistern, or his vessels fell into a cistern, he may be cunning about them and immerse them. Two Amoraim, one said, about vessels impure in original impurity; the other said, about vessels impure in derivative impurity. He who said in (original) impurity objected to the one who said in (derivative) impurity, even on a weekday it would require sundown? He answered him, if he wants to use them to eat profane food in purity.

Rebbi Jeremiah, Rebbi Zeˋira in the name of Rebbi Ḥiyya bar Ashi. A quick woman will rinse a cup here, a pot there, a plate there and end up watering down her house on the Sabbath.

Rebbi Jeremiah, Rebbi Zeˋira in the name of Rebbi Ḥiyya bar Ashi. A quick woman will rinse a cup here, a pot there, a plate there and end up watering down her house on the Sabbath.

Rebbi Jeremiah, Rebbi Zeˋira in the name of Rebbi Ḥiyya bar Ashi. A quick woman will rinse a cup here, a pot there, a plate there and end up watering down her house on the Sabbath.

Mishnah: “But one may tithe what is questionable.” Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah in the name of Rebbi Jehudah bar Pazi: “maybe it was put in order, maybe it was not put in order.”

Mishnah: “But one may tithe what is questionable.” Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah in the name of Rebbi Jehudah bar Pazi: “maybe it was put in order, maybe it was not put in order.”

Mishnah: “But one may tithe what is questionable.” Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah in the name of Rebbi Jehudah bar Pazi: “maybe it was put in order, maybe it was not put in order.”

Mishnah: “But one may tithe what is questionable.” Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah in the name of Rebbi Jehudah bar Pazi: “maybe it was put in order, maybe it was not put in order.”

“And make an eruv, and store away hot food.” Rebbi Ḥiyya bar Ashi said, this is about eruv of courtyards. But eruvim of domains are a matter of biblical law.

HALAKHAH: “If a cooking stove was heated,” etc. So is the Mishnah: “one keeps a dish on it.” The Mishnah is Rebbi Jehudah’s, as it was stated: “If there were two coordinated cooking stoves, one emptied or covered with ashes, the other one neither emptied nor covered with ashes, one keeps on the one emptied or covered with ashes. What does one keep on it? The House of Shammai say, one does not keep anything on it. But the House of Hillel say, hot water but no dish. If he removed the hot water pot everybody agrees that he should not return it, the words of Rebbi Meïr. Rebbi Jehudah says, the House of Shammai say, hot water but no dish; but the House of Hillel say, hot water and dish. If he removed the hot water pot, the House of Shammai say he should not return it, but the House of Hillel say, he may return it.”

HALAKHAH: “If a cooking stove was heated,” etc. So is the Mishnah: “one keeps a dish on it.” The Mishnah is Rebbi Jehudah’s, as it was stated: “If there were two coordinated cooking stoves, one emptied or covered with ashes, the other one neither emptied nor covered with ashes, one keeps on the one emptied or covered with ashes. What does one keep on it? The House of Shammai say, one does not keep anything on it. But the House of Hillel say, hot water but no dish. If he removed the hot water pot everybody agrees that he should not return it, the words of Rebbi Meïr. Rebbi Jehudah says, the House of Shammai say, hot water but no dish; but the House of Hillel say, hot water and dish. If he removed the hot water pot, the House of Shammai say he should not return it, but the House of Hillel say, he may return it.”

HALAKHAH: “If a cooking stove was heated,” etc. So is the Mishnah: “one keeps a dish on it.” The Mishnah is Rebbi Jehudah’s, as it was stated: “If there were two coordinated cooking stoves, one emptied or covered with ashes, the other one neither emptied nor covered with ashes, one keeps on the one emptied or covered with ashes. What does one keep on it? The House of Shammai say, one does not keep anything on it. But the House of Hillel say, hot water but no dish. If he removed the hot water pot everybody agrees that he should not return it, the words of Rebbi Meïr. Rebbi Jehudah says, the House of Shammai say, hot water but no dish; but the House of Hillel say, hot water and dish. If he removed the hot water pot, the House of Shammai say he should not return it, but the House of Hillel say, he may return it.”

Rebbi Ḥelbo, Rav Anan in the name of Rav: it only said “on top of it.” Therefore not into it. How far? Ulla said, up three [hand breadths]. Rebbi Mana said, up to where he would make an impression. Rebbi Yose ben Rebbi Abun said, because he has mastery at a place where the hand has mastery. This comes as what Rebbi Zeˋira said in the name of Rebbi Jehudah: It is permitted to make lukewarm at a place where the hand has mastery but it is forbidden at a place where the hand has no mastery.

Rebbi Ḥelbo, Rav Anan in the name of Rav: it only said “on top of it.” Therefore not into it. How far? Ulla said, up three [hand breadths]. Rebbi Mana said, up to where he would make an impression. Rebbi Yose ben Rebbi Abun said, because he has mastery at a place where the hand has mastery. This comes as what Rebbi Zeˋira said in the name of Rebbi Jehudah: It is permitted to make lukewarm at a place where the hand has mastery but it is forbidden at a place where the hand has no mastery.

Rebbi Ḥelbo, Rav Anan in the name of Rav: it only said “on top of it.” Therefore not into it. How far? Ulla said, up three [hand breadths]. Rebbi Mana said, up to where he would make an impression. Rebbi Yose ben Rebbi Abun said, because he has mastery at a place where the hand has mastery. This comes as what Rebbi Zeˋira said in the name of Rebbi Jehudah: It is permitted to make lukewarm at a place where the hand has mastery but it is forbidden at a place where the hand has no mastery.

Rebbi Ḥelbo, Rav Anan in the name of Rav: it only said “on top of it.” Therefore not into it. How far? Ulla said, up three [hand breadths]. Rebbi Mana said, up to where he would make an impression. Rebbi Yose ben Rebbi Abun said, because he has mastery at a place where the hand has mastery. This comes as what Rebbi Zeˋira said in the name of Rebbi Jehudah: It is permitted to make lukewarm at a place where the hand has mastery but it is forbidden at a place where the hand has no mastery.

Rebbi Ḥelbo, Rav Anan in the name of Rav: it only said “on top of it.” Therefore not into it. How far? Ulla said, up three [hand breadths]. Rebbi Mana said, up to where he would make an impression. Rebbi Yose ben Rebbi Abun said, because he has mastery at a place where the hand has mastery. This comes as what Rebbi Zeˋira said in the name of Rebbi Jehudah: It is permitted to make lukewarm at a place where the hand has mastery but it is forbidden at a place where the hand has no mastery.

Rebbi Ḥelbo, Rav Anan in the name of Rav: it only said “on top of it.” Therefore not into it. How far? Ulla said, up three [hand breadths]. Rebbi Mana said, up to where he would make an impression. Rebbi Yose ben Rebbi Abun said, because he has mastery at a place where the hand has mastery. This comes as what Rebbi Zeˋira said in the name of Rebbi Jehudah: It is permitted to make lukewarm at a place where the hand has mastery but it is forbidden at a place where the hand has no mastery.

Rebbi Joshua the son of the circumciser was serving Rebbi Zeˋira; he brought him piping hot dishes. He asked him, how was this done? He told him, I cleaned out the stove and put it on top. He told him, you should not do this but clean out the stove, take three stones and cast it on them.

Rebbi Joshua the son of the circumciser was serving Rebbi Zeˋira; he brought him piping hot dishes. He asked him, how was this done? He told him, I cleaned out the stove and put it on top. He told him, you should not do this but clean out the stove, take three stones and cast it on them.

Rebbi Abbahu instructed in Bostra: One fills a vessel with hot ashes, puts on top three stones, and casts on them.

Daniel the son of Rebbi Qaṭina in the name of Rebbi Assi: spines of palm branches are like olive cake and wood. That is, if they had been moist and dried out. But if they were dry from the start they are like straw and stubbles.

Daniel the son of Rebbi Qaṭina in the name of Rebbi Assi: spines of palm branches are like olive cake and wood. That is, if they had been moist and dried out. But if they were dry from the start they are like straw and stubbles.

One who empties, only if he empties completely, since it was stated: he who empties has to scratch out by hand. This implies that he has to empty completely. If one covers with ashes, does he have to cover completely? Since it was stated: when he kindled flax tow over it, this implies even if he did not completely cover it with ashes. When was this said? On a holiday which happens to fall on Friday; Rebbi Ashian said, one kindles flax tow over it.

If he covered it with ashes and it started burning, what? The Elder Rebbi Ḥiyya went to his house and instructed: it is permitted. They asked before Rebbi Zeˋira, and Rebbi Hoshaia, and Rebbi Ḥanania the colleagues of the rabbis, “it started burning”, in the past. Rebbi Immi passed by; the colleagues were scattered; then they wanted to return to it. Rebbi Ḥanania the colleague of the rabbis said to them, as the case happened so it happened. Rebbi Samuel bar Sisartai said, it is questionable for the future. Rebbi Mana said, I objected before Rebbi Abba the son of Rebbi Pappaios: If you say for the past, even if he did not cook on it earlier.

If he covered it with ashes and it started burning, what? The Elder Rebbi Ḥiyya went to his house and instructed: it is permitted. They asked before Rebbi Zeˋira, and Rebbi Hoshaia, and Rebbi Ḥanania the colleagues of the rabbis, “it started burning”, in the past. Rebbi Immi passed by; the colleagues were scattered; then they wanted to return to it. Rebbi Ḥanania the colleague of the rabbis said to them, as the case happened so it happened. Rebbi Samuel bar Sisartai said, it is questionable for the future. Rebbi Mana said, I objected before Rebbi Abba the son of Rebbi Pappaios: If you say for the past, even if he did not cook on it earlier.

If he covered it with ashes and it started burning, what? The Elder Rebbi Ḥiyya went to his house and instructed: it is permitted. They asked before Rebbi Zeˋira, and Rebbi Hoshaia, and Rebbi Ḥanania the colleagues of the rabbis, “it started burning”, in the past. Rebbi Immi passed by; the colleagues were scattered; then they wanted to return to it. Rebbi Ḥanania the colleague of the rabbis said to them, as the case happened so it happened. Rebbi Samuel bar Sisartai said, it is questionable for the future. Rebbi Mana said, I objected before Rebbi Abba the son of Rebbi Pappaios: If you say for the past, even if he did not cook on it earlier.

If he covered it with ashes and it started burning, what? The Elder Rebbi Ḥiyya went to his house and instructed: it is permitted. They asked before Rebbi Zeˋira, and Rebbi Hoshaia, and Rebbi Ḥanania the colleagues of the rabbis, “it started burning”, in the past. Rebbi Immi passed by; the colleagues were scattered; then they wanted to return to it. Rebbi Ḥanania the colleague of the rabbis said to them, as the case happened so it happened. Rebbi Samuel bar Sisartai said, it is questionable for the future. Rebbi Mana said, I objected before Rebbi Abba the son of Rebbi Pappaios: If you say for the past, even if he did not cook on it earlier.

If he covered it with ashes and it started burning, what? The Elder Rebbi Ḥiyya went to his house and instructed: it is permitted. They asked before Rebbi Zeˋira, and Rebbi Hoshaia, and Rebbi Ḥanania the colleagues of the rabbis, “it started burning”, in the past. Rebbi Immi passed by; the colleagues were scattered; then they wanted to return to it. Rebbi Ḥanania the colleague of the rabbis said to them, as the case happened so it happened. Rebbi Samuel bar Sisartai said, it is questionable for the future. Rebbi Mana said, I objected before Rebbi Abba the son of Rebbi Pappaios: If you say for the past, even if he did not cook on it earlier.